Question

(Economic & Ploitical Philosophy) Why is “Politics” important to aid our understanding of Aristotelian thinking? Give two examples of how the ideas in that document are relevant to today.

Answer 1

Aristotle became a student at Plato’s Academy andthe years spent with Plato profoundly inFuenced histhinking•Aristotle’sPolitcscontains his most importantpoliTcal views.•If he disagrees with Plato’sRepublicon a number ofpoints, he shares with Plato certain assumpTons and conclusions, such as the conclusions importance of educaTonand the foolishness of a life devoted to powerpoliTcs and wealth.

The modern word ‘political’ derives from the Greek politikos, ‘of, or pertaining to, the polis’. (The Greek term polis will be translated here as ‘city-state’. It is also translated as ‘city’ or ‘polis’, or simply anglicized as ‘polis’. City-states like Athens and Sparta were relatively small and cohesive units, in which political, religious, and cultural concerns were intertwined. The extent of their similarity to modern nation-states is controversial.) Aristotle's word for ‘politics’ is politikê, which is short for politikê epistêmê or ‘political science’. It belongs to one of the three main branches of science, which Aristotle distinguishes by their ends or objects. Contemplative science (including physics and metaphysics) is concerned with truth or knowledge for its own sake; practical science with good action; and productive science with making useful or beautiful objects (Top. VI.6.145a14–16, Met. VI.1.1025b24, XI.7.1064a16–19, EN VI.2.1139a26–8). Politics is a practical science, since it is concerned with the noble action or happiness of the citizens (although it resembles a productive science in that it seeks to create, preserve, and reform political systems). Aristotle thus understands politics as a normative or prescriptive discipline rather than as a purely empirical or descriptive inquiry.

In the Nicomachean Ethics Aristotle describes his subject matter as ‘political science’, which he characterizes as the most authoritative science. It prescribes which sciences are to be studied in the city-state, and the others — such as military science, household management, and rhetoric — fall under its authority. Since it governs the other practical sciences, their ends serve as means to its end, which is nothing less than the human good. “Even if the end is the same for an individual and for a city-state, that of the city-state seems at any rate greater and more complete to attain and preserve. For although it is worthy to attain it for only an individual, it is nobler and more divine to do so for a nation or city-state” (EN I.2.1094b7-10). Aristotle's political science thus encompasses the two fields which modern philosophers distinguish as ethics and political philosophy. Political philosophy in the narrow sense is roughly speaking the subject of his treatise called the Politics.

Aristotle states that “the politician and lawgiver is wholly occupied with the city-state, and the constitution is a certain way of organizing those who inhabit the city-state” (III.1.1274b36-8). His general theory of constitutions is set forth in Politics III. He begins with a definition of the citizen (politês), since the city-state is by nature a collective entity, a multitude of citizens. Citizens are distinguished from other inhabitants, such as resident aliens and slaves; and even children and seniors are not unqualified citizens (nor are most ordinary workers). After further analysis he defines the citizen as a person who has the right (exousia) to participate in deliberative or judicial office (1275b18–21). In Athens, for example, citizens had the right to attend the assembly, the council, and other bodies, or to sit on juries. The Athenian system differed from a modern representative democracy in that the citizens were more directly involved in governing. Although full citizenship tended to be restricted in the Greek city-states (with women, slaves, foreigners, and some others excluded), the citizens were more deeply enfranchised than in modern representative democracies because they were more directly involved in governing. This is reflected in Aristotle's definition of the citizen (without qualification). Further, he defines the city-state (in the unqualified sense) as a multitude of such citizens which is adequate for a self-sufficient life (1275b20-21).

Aristotle defines the constitution (politeia) as a way of organizing the offices of the city-state, particularly the sovereign office (III.6.1278b8–10; cf. IV.1.1289a15–18). The constitution thus defines the governing body, which takes different forms: for example, in a democracy it is the people, and in an oligarchy  it is a select few (the wealthy or well born). Before attempting to distinguish and evaluate various constitutions Aristotle considers two questions. First, why does a city-state come into being? He recalls the thesis, defended in Politics I.2, that human beings are by nature political animals, who naturally want to live together.

The problem of extrapolating to modern political affairs can be illustrated more fully in connection with Aristotle's discussion of legal change in Politics II.8. He first lays out the argument for making the laws changeable. It has been beneficial in the case of medicine, for example, for it to progress from traditional ways to improved forms of treatment. An existing law may be a vestige of a primitive barbaric practice. For instance, Aristotle mentions a law in Cyme that allows an accuser to produce a number of his own relatives as witnesses to prove that a defendant is guilty of murder. “So,” Aristotle concludes, “it is evident from the foregoing that some laws should sometimes be changed. But to those who look at the matter from a different angle, caution would seem to be required” (1269a12-14). Since the law gets its force from the citizens' habit of obedience, great care should be exercised in making any change in it. It may sometimes be better to leave defective laws in place rather than encouraging lawlessness by changing the laws too frequently. Moreover, there are the problems of how the laws are to be changed and who is to change them. Although Aristotle offers valuable insights, he breaks off the discussion of this topic and never takes it up elsewhere. We might sum up his view as follows: When it comes to changing the laws, observe the mean: don't be too bound by traditional laws, but on the other hand don't be overeager in altering them. It is obvious that this precept, reasonable as it is, leaves considerable room for disagreement among contemporary “neo-Aristotelian” theorists. For example, should the laws be changed to allow self-described transsexual persons to use.

Most scholars of Aristotle make no attempt to show that he is aligned with any contemporary ideology. Rather, insofar as they find him relevant to our times, it is because he offers a remarkable synthesis of idealism and realpolitik unfolding in deep and thought-provoking discussions of perennial concerns of political philosophy: the role of human nature in politics, the relation of the individual to the state, the place of morality in politics, the theory of political justice, the rule of law, the analysis and evaluation of constitutions, the relevance of ideals to practical politics, the causes and cures of political change and revolution, and the importance of a morally educated citizenry.